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The canon law had gradually gained enormous power through the control it had obtained over wills, the guardianship of orphans, marriages, and divorces. The rejection of miracle-evidence, and the substitution of legal evidence in its stead, accelerated the approach of the Reformation.
In this pernicious class were many Aristotelians, such as Pomponatius; many philosophers and wits, such as Bodin, Rabelais, Montaigne; many Italians, as Leo X., Bembo, Bruno. Miracle-evidence began to fall into discredit during the eleventh and twelfth centuries.
It was none too soon that the great critics who appeared at the Reformation, by comparing the works of these writers with one another, brought them to their proper level, and taught us to look upon them all with contempt. Of this presumptuous system, the strangest part was its logic, the nature of its proofs. It relied upon miracle-evidence.
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